Podcasts about Abu Bakr

During the final years of the Prophet Muhammad's life and the immediate aftermath of his death, the Muslims conquered Mecca, the first caliph Abu Bakr came to power, and the stage was set for the great Islamic conquests of the seventh century. Episode 116 Quiz: https://literatureandhistory.com/quiz-116/ Episode 116 Transcription: https://literatureandhistory.com/episode-116-the-life-of-muhammad-part-3 Bonus Content: https://literatureandhistory.com/bonus-content Patreon: https://www.patreon.com/literatureandhistory YouTube: https://www.youtube.com/@literatureandhistorypodcast/ Instagram: https://www.instagram.com/literatureandhistorypodcast/ Facebook: https://www.facebook.com/literatureandhistory TikTok: https://www.tiktok.com/@lahpodcast Bluesky: https://bsky.app/profile/lahpodcast.bsky.social X https://x.com/lahpodcast

Muazh Ibn Jabal رضي الله عنه (S48) Muazh رضي الله عنه was involved in the campaigns during Abu Bakr's رضي الله عنه Khilafat. The cousin of Muazh رضي الله عنه, Asma bint Yazeed Ibn Sakan رضي الله عنها killed 9 Romans with a tent pole in the Battle of Yarmook. During the Battle of Pella, the Romans suggested a messenger to be sent to them. Abu Ubaydah رضي الله عنه sent Muazh رضي الله عنه. Muazh رضي الله عنه use the Qur'an to answer the Romans questions…

Muazh Ibn Jabal رضي الله عنه (S49) During these clashes, Abu Bakr رضي الله عنه passed away and Umar رضي الله عنه succeeded him. Umar رضي الله عنه called back Muazh رضي الله عنه. Muazh رضي الله عنه: “Salvation lies in 3 things; Purity in deeds. Salah, for it represents the entire Religion. Obedience, in which lies protection”. The Messenger ﷺ said to Muazh رضي الله عنه: “Obey the leader. Offer Salah behind any Imam. Never curse any of my Companions [رضي الله عنهم]”. The people were coming to Islam in flocks in Shaam - Yazeed Ibn Abu Sufyan رضي الله عنهم writes to Umar رضي الله عنه to send some teachers. Muazh, Ubadah Ibn as-Saamit and Abu Darda رضي الله عنهم went…

Faith and Knowledge in Islam: Lessons from Abu Hurairah and the Branches of ImanAssalamu Alaikum wa Rahmatullahi wa Barakatuh,I am Zayd Haji, a student at Zad Academy. Today, I want to share a reflection on the importance of beneficial knowledge and the role of faith (Iman) in shaping our lives, inspired by the words of the Prophet Muhammad ﷺ and the legacy of his noble companion, Abu Hurairah (RA).Knowledge as a Growing LightIslam encourages seeking every form of beneficial knowledge. Just as the world advances with new sciences and technologies, Muslims are urged to use these tools to develop and present Islamic knowledge in ways that benefit society. The Qur'an emphasizes:“Say, ‘Are those who know equal to those who do not know?'” (Qur'an 39:9, quran.com/39/9)Knowledge in Islam is compared to a pure spring — quenching the thirst of those who long for guidance from the Qur'an and Sunnah. Like flowers blooming in a garden, knowledge brings life, beauty, and clarity to the heart.Abu Hurairah (RA): A Guardian of HadithOne of the most well-known narrators of hadith is Abu Hurairah (RA), whose real name was Abd al-Rahman ibn Sakhr al-Dawsi. He embraced Islam and devoted his life to preserving the sayings of the Prophet ﷺ. Living through the caliphates of Abu Bakr, Umar, and Uthman (RA), he became a key source of prophetic traditions for the Muslim Ummah.Abd al-Rahman b. Auf reported: I heard Mu'awiya b. Abu Sufyan saying in an address that he had heard the Messenger of Allah (ﷺ) as saying: He to whom Allah intends to do good, He gives him insight into religion. And I am only the distributor while Allah is the Bestower.Sahih Muslim 1037bhttps://sunnah.com/muslim:1037bThis highlights the value of companions like Abu Hurairah (RA), who dedicated their lives to preserving and teaching knowledge.It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace and blessings be upon him) said: Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the humblest of which is the, removal of what is injurious from the path: and modesty is a branch of faith.Sahih Muslim 35bhttps://sunnah.com/muslim:35bThis hadith shows that Iman is comprehensive: it covers belief, worship, manners, and service to others. Even a simple act like removing harm from a pathway is part of faith, while modesty (ḥayāʾ) is highlighted as a key characteristic of a true believer.In today's world, modesty is often undervalued, yet the Prophet ﷺ described it as an essential part of faith. The Qur'an commands both men and women to lower their gaze and guard their modesty:“Tell the believing men to lower their gaze and guard their chastity… and tell the believing women to lower their gaze and guard their chastity.” (Qur'an 24:30-31, quran.com/24/30-31)This shows that modesty is not just about clothing but about humility, respect, and self-discipline.Important NotesKnowledge is a divine gift — it must be sought with sincerity and used to serve Islam.Abu Hurairah (RA) preserved more hadith than any other companion, a blessing for the Ummah.Faith has 70+ branches — from major declarations to small everyday actions.Modesty (ḥayāʾ) is a key branch of faith and should be nurtured in personal and public life.Iman is practical — it combines belief, speech, actions, and character.Conclusion:Faith and knowledge are inseparable in Islam. Just as beneficial knowledge grows and spreads like flowers in a garden, faith grows stronger through belief, worship, and good manners. May Allah grant us understanding of our religion and allow us to embody the branches of Iman in our lives.“Indeed, Allah loves those who rely upon Him.” (Qur'an 3:159, quran.com/3/159)

Muazh Ibn Jabal رضي الله عنه (S47) During the reign of the 2 Shaykhs رضي الله عنهم: Whenever Abu Bakr رضي الله عنه needed men of knowledge for a meeting, he'd gather Umar, Uthmaan, Ali, Abdul Rahman Ibn Awf, Muazh Ibn Jabal, Ubayy Ibn Ka'ab & Zayd Ibn Thaabit رضي الله عنهم. (Muazh رضي الله عنه even gave fatwa during the lifetime of The Messenger ﷺ). Abu Bakr رضي الله عنه dismisses Khalid Ibn Sa'eed رضي الله عنه and puts in his place Shurahbeel Ibn Hasana رضي الله عنه. Abu Bakr رضي الله عنه informs Shurahbeel رضي الله عنه to consult with 3 excellent men who will yield excellent results; Abu Ubaydah, Muazh Ibn Jabal and Khalid Ibn Sa'eed رضي الله عنهم. Muazh رضي الله عنه seeks permission to participate in Jihad in Shaam. Umar رضي الله عنه doesn't want Muazh رضي الله عنه to go for Jihad, as he was such an ocean of knowledge that the people needed him…

Muazh Ibn Jabal رضي الله عنه (S45) The Messenger ﷺ allowed Muazh رضي الله عنه to take gifts even as the Governor of Yemen. This usually wasn't allowed but an exception was made. When The Messenger ﷺ passed away, Abu Bakr رضي الله عنه was now the Caliph. He رضي الله عنه appointed Umar رضي الله عنه as the Ameer of Hajj. Muazh رضي الله عنه was returning from Yemen and also was doing Hajj! Umar and Muazh رضي الله عنهم met in Mina. They caught up and consoled eachother over the passing of The Messenger ﷺ. Umar رضي الله عنه notices and enquires about the slaves Muazh رضي الله عنه had with him…

Muazh Ibn Jabal رضي الله عنه (S42) Allah سُبْحَانَهُ وتَعَالَى has said: “For a believing servant, when I take away someone beloved to him from this world, I will grant him nothing other than Paradise”. (To be entitled to this, one must expect reward and be patient). Apostasy has been greatly misunderstood in Islam: Apostates may only be killed if they are treacherous to the Islamic state - them leaving Islam is not the reason they are killed. Female apostates can not be killed whatsoever. (Abu Bakr رضي الله عنه took care of this matter - not killing them). Umar رضي الله عنه heard of some men who had left Islam, and joined the Kuffar to fight the Muslims, and they died. He رضي الله عنه still said he would've given them 3 days to repent, and if they chose to remain disbelievers he still wouldn't have killed them. Thus: it is not due to the fact that people leave Islam they are killed. They are only killed if once they leave, they cause havoc, they poison the people and attack the Islamic state.

Muazh Ibn Jabal رضي الله عنه (S32) Muazh رضي الله عنه warns the people of a severe test: Ease. Many assume difficulties are a harder test, however ease is a much bigger concern. It is a greater threat to progress than difficulty. The Messenger ﷺ: “The little and sufficient is better than the abundant and alluring”. Abu Bakr رضي الله عنه advised the Companions (رضي الله عنهم): “…It is better for you to be beheaded than swim in the intoxications of this world”. Hasan Ibn Ali رضي الله عنهم: “The least of the world is sufficient. The whole of it doesn't enrich you”.

Muazh Ibn Jabal (رضي الله عنه) (S18) The Sunnah of making up missed rakats was introduced by Muazh رضي الله عنه, and The Messenger ﷺ ordered us to follow suit. Now, billions follow - imagine the honour for Muazh! رضي الله عنه The Messenger ﷺ: “The most compassionate of my Ummah, to my Ummah is Abu Bakr رضي الله عنه. The strictest in religious rulings is Umar رضي الله عنه. The truest in Haya is Uthmaan رضي الله عنه. The best reciter of the Qur'an is Ubay Ibn Ka'ab رضي الله عنه. The most learned in inheritance laws is Zayd Ibn Thaabit رضي الله عنه. The most learned in matters of Halal and Haram is Muazh Ibn Jabal رضي الله عنه. Every Ummah has a trustworthy one, this Ummah has Abu Ubaydah رضي الله عنه”. Umar, Ali and Muazh رضي الله عنهم all share the same opinion with regards to a Hadith - such is an honour to be amongst these two great souls.

Surah 26 The Poets v221-227 Final Session 26 A word of truth that the Jinn snatches, then he gabbles it like the clucking of a chicken into the ear of his friend but he mixes it with more than 100 lies, v223. As death approached Abu Bakr (ra) stated, This is a time when a Kaafir accepts faith, a sinner develops fear for Allaah SWT and even a liar speaks the truth, view v227. Where poetry is condemned in certain narrations, it is with the purpose that one should not get engrossed so much in it that he neglects his worships and The Quran.

Send us a text message and tell us your thoughts. Thirty-five years ago on July 27, 1990, Trinidad and Tobago experienced a shocking violation of its democratic foundations when Yasin Abu Bakr and the Jamaat al-Muslimeen stormed Parliament and the national television station, holding the Prime Minister hostage and declaring the government overthrown. This episode delves into a Caribbean coup that rarely makes the history books but lives on in the memory of Trinidadians who witnessed it. Writer Esker David Johnson joins us to share his personal connection to the event. Together, we uncover the economic and social conditions that fertilized the ground for this uprising, from Trinidad's oil-dependent economy to the marginalization of Afro-Trinidadian communities that Abu Bakr claimed to champion.But the most fascinating aspect of this coup isn't just that it happened—it's what didn't happen afterward. Despite the violence, the hostage-taking, and approximately 30 deaths, the perpetrators walked free due to amnesty agreements signed under duress. This extraordinary lack of consequences created what Johnson describes as a "recalibration" of Trinidad's national identity, a wound in the country's relationship with justice that shapes crime and politics to this day. Through calypso, cultural memory, and comparative history, we trace the echoes of this event through Trinidad's later struggles and are reminded that memory, justice, and national identity are inextricably linked. Eskor David Johnson is a writer from Trinidad and Tobago and the United States. His debut novel Pay As You Go was a finalist for the Center for Fiction First Novel Prize as well as the the New York Public Library Young Lions Fiction Award. A professor of Fiction Writing at Stony Brook University, he lives in New York City. Also check out Johnson's recent piece on the coup, "Sisyphus in the Capital." Support the showConnect with Strictly Facts - Instagram | Facebook | Twitter | LinkedIn | YouTube | Website Looking to read more about the topics covered in this episode? Subscribe to the newsletter at www.strictlyfactspod.com to get the Strictly Facts Syllabus to your email!Want to Support Strictly Facts? Rate & Leave a Review on your favorite platform Share this episode with someone or online and tag us Send us a DM or voice note to have your thoughts featured on an upcoming episode Donate to help us continue empowering listeners with Caribbean history and education Produced by Breadfruit Media

Muazh Ibn Jabal رضي الله عنه (S1) Our Beloved Messenger ﷺ said: “What an excellent man is Abu Bakr. What an excellent man is Umar. What an excellent man is Abu Ubaydah. What an excellent man is Usayd Ibn Khudair. What an excellent man is Thaabit Ibn Qais. What an excellent man is Muazh Ibn Amr Ibn Jamooh. What an excellent man is Muazh Ibn Jabal [رضي الله عنهم]. What a foul man is (so and so). What a foul man is (so and so)”. Thus, what an honour it is for Muazh رضي الله عنه to be mentioned with the 2 Shaykhs, and Ameen ul-Ummah رضي الله عنهم. A physical description: Muazh رضي الله عنه was an incredibly handsome youth. He had a most handsome physique. He was tall, had beautiful teeth that appeared like lightning. Large eyes, and curly hair. Inwardly, he had a most beautiful character, extremely generous and wouldn't say no! His age: Muazh Ibn Jabal رضي الله عنه was around 20 - 21 years old when he fought at Badr! Thus, he رضي الله عنه was born around 5 years before the Messenger ﷺ received revelation. (Around the same time as Faatima and Hafsa (a.s)). His Kunya was Abu Abdul Rahman. His mother was Hind bint Sahl رضي الله عنها, and he had a half brother: Abdullah Ibn al-Jadh رضي الله عنه, who was also a Badri!

Assalamu alaikum warahmatullahi wabarakatuh.Rasulullah ﷺ began looking for a new base for Islam because of the intense persecution Muslims faced in Makkah. In the 10th year of prophethood, his uncle Abu Talib — the leader of Banu Hashim, the Prophet's tribe — passed away. At that time, Makkah had no judicial system: your safety depended entirely on your tribal protection. As long as your tribe protected you, no one would harm you because your tribe could avenge any harm done.When Abu Talib passed away, leadership of Banu Hashim went to Abu Lahab, who refused to protect the Prophet ﷺ. With no protection, the Prophet's life was in danger. He went to Ta'if, hoping for refuge, but the people of Ta'if rejected him. He returned to Makkah with nowhere to turn, rejected by the people on earth.So, in the 11th year of prophethood, he adopted a new strategy: during Hajj, he would go to Mina, where tribes from all over Arabia camped in tents for three or four nights. He approached them one by one, seeking a tribe that would accept Islam and provide protection.First, he approached Banu Kindah — a once-powerful tribe that had lost its influence. The Prophet saw an opportunity for Kindah to regain prominence through Islam. Kindah, however, saw it only as a political opportunity: they told the Prophet they'd support him if leadership would pass to them after his death. The Prophet ﷺ refused, saying power belongs to Allah, who grants it to whomever He wills.He then approached Banu Shaiban ibn Tha'labah. Sayyidina Abu Bakr described them as the most virtuous and intelligent tribe in Arabia. The Prophet invited them to Islam and to become a new base for Muslims. But Banu Shaiban were bound by treaties with Rome and Persia, which they feared breaking if they supported the Prophet. They asked him to give them more time. The Prophet left, having been rejected again.On his way out, he met six men — not from a large or powerful tribe, but from the Khazraj. When the Prophet asked, “Who are you?” they replied, “We are Khazraj.” The Prophet ﷺ confirmed, “Khazraj living among the Jews?” They answered yes. Unlike the powerful tribes, these six men listened attentively to the Prophet's message. They didn't accept Islam immediately but were intrigued, promising to meet him the following year.They returned to Yathrib (Medina's old name) and shared the Prophet's message with their families. The next year, 12 people from Yathrib came to pledge allegiance to the Prophet ﷺ and accepted Islam. They asked the Prophet to send a teacher, and he sent Sayyidina Mus'ab ibn Umair, who led the first da'wah mission in Yathrib.The following year, in the 13th year of prophethood, 75 people from Yathrib came to pledge allegiance to the Prophet ﷺ — most from Khazraj, some from Aus. During the pledge, someone among them said: “How can we live safely in Medina while our Prophet remains oppressed in Makkah?” They invited the Prophet ﷺ to migrate. And the rest, as we say, is history: the Prophet ﷺ began encouraging companions to migrate, and eventually, Allah granted him permission to migrate himself.My dear brothers, this story teaches us powerful lessons:First, never underestimate small numbers. When building community strength, it's logical to seek powerful allies — and we should. But never forget the power of quality over quantity. The Prophet approached the mighty Kindah and wise Shaiban but didn't dismiss the small group of six sincere Khazraj. As we build our community, don't neglect people who may not seem influential today but are sincere seekers of truth.Second, community building requires cohesive teamwork across all segments of society. During the hijrah, the Prophet ﷺ worked with:* Sayyidina Abu Bakr, representing the elders.* Youth like Abdullah ibn Abu Bakr, who delivered food.* Sayyidatuna Asma bint Abu Bakr, a young woman who gathered intelligence.* Sayyidina Ali, a young man who risked his life sleeping in the Prophet's bed.* Abdullah ibn Urayqid, a skilled non-Muslim guide who honored his trust with the Prophet.The hijrah shows that everyone — elders, youth, men, women, Muslims, and even trustworthy non-Muslims — can contribute meaningfully to a cause. We cannot afford divisions: elders must not hoard power, and youth should not sit on the sidelines criticising. Both must collaborate.Third, when the Prophet ﷺ reached Medina, the first thing he built wasn't his own house — it was a masjid. After the masjid, he demarcated an area for a market. These two pillars — spiritual strength and economic strength — must go hand in hand.Our masajid should be open, welcoming, and function as community hubs. They should host worship, education, and community activities. But we must also build our economic strength: as a minority community, politicians won't listen to us because of our numbers, so we need economic power. This requires pooling our diverse talents — from money to skills — to establish projects that empower our community.In summary, here are the three key lessons from the hijrah:* Never underestimate the potential of small, sincere groups — success doesn't rely solely on numbers.* Build cohesive communities by involving people of all backgrounds, ages, genders, and talents.* Prioritise both spiritual and economic strength; they are inseparable for a thriving community.أقول قولي هذا وأستغفر الله لي ولكم. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Donate to our charity partner Baitulmaal here: http://btml.us/thinkingmuslim - Please do remember that charity never reduces our rizq and gives Barakah to our wealth. Help us expand our Muslim media project here: https://www.thinkingmuslim.com/membershipMeeting someone who has experienced the trauma of Gaza is really humbling. Journalist Abu Bakr Abed did not start out as a war journalist. In relatively calmer days before the genocide, his reporting mainly was on football. But like so many Gazans, the slaughter changed lives and in so many cases ended them. I met Abu Bakr in Ireland, a country that had recently welcomed the young man after he spent 18 gruelling months witnessing the most horrific crimes. Abu Bakr's faith, as you will see, remains strong, but he is broken, not by the bombs, but by the inaction. In this interview, he speaks of the responsibility of the Muslim ummah and how, he believes, we have all failed.You can find Abubaker Abed here:X: https://x.com/abubakerabedwIG: https://www.instagram.com/AbubakerAbedWYou can also support The Thinking Muslim through a one-time donation: https://www.thinkingmuslim.com/DonateListen to the audio version of the podcast:Spotify: https://open.spotify.com/show/7vXiAjVFnhNI3T9Gkw636aApple Podcasts: https://podcasts.apple.com/gb/podcast/the-thinking-muslim/id1471798762Purchase our Thinking Muslim mug: https://www.thinkingmuslim.com/merchFind us on:X: https://x.com/thinking_muslimLinkedIn: https://www.linkedin.com/company/the-thinking-muslim/Facebook: https://www.facebook.com/The-Thinking-Muslim-Podcast-105790781361490Instagram: https://www.instagram.com/thinkingmuslimpodcast/Telegram: https://t.me/thinkingmuslimBlueSky: https://bsky.app/profile/thinkingmuslim.bsky.socialThreads: https://www.threads.com/@thinkingmuslimpodcastFind Muhammad Jalal here:X: https://twitter.com/jalalaynInstagram: https://www.instagram.com/jalalayns/Sign up to Muhammad Jalal's newsletter: https://jalalayn.substack.comWebsite Archive: https://www.thinkingmuslim.comTimestamps:0:00 – Introduction Hosted on Acast. See acast.com/privacy for more information.

You try to follow the Qur'an and Sunnah—then you're told you're rigid. You quote the Salaf—then you're labelled a Wahhabi. And why do others accuse you of being extreme—for simply following what the Salaf believed? This lecture tackles these tensions head-on—through the words of early and authentic voices of Ahl al-Hadith. Study the book I'tiqad A'immah al-Hadith by Imam Abu Bakr al-Ismaʿili (d. 371H). With Shaikh Dr. Asim Al-Qaryooti, we explore how the true Imams of the Sunnah understood and lived their creed. The book dismantles many modern doubts and deviations by clearly stating what the Salaf believed regarding: - Allah's Names and Attributes - The authority of authentic Hadith in Aqeedah—even if it's Aahaad - Rejecting blind following when it clashes with the Qur'an and Sunnah - Avoiding philosophy, kalam, and speculative theology, and returning to the clear guidance of revelation - True loyalty to the Imams—by following their principles, not their mistakes This is the creed that stood the test of time. A creed based on the Qur'an, the Sunnah, and the understanding of the first three generations. If you've ever struggled with the tension between following the evidence and adopting Taqleed… if you've been told that affirming Allah's Attributes means you're anthropomorphising… or if you want to know what the scholars of Hadith actually believed—this is the session to watch. Clear. Grounded. Unapologetic. This is the Aqeedah of Ahl al-Hadith. Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #Aqeedah #Salaf #islamiclectures #seekingknowledge #quranandsunnah

You try to follow the Qur'an and Sunnah—then you're told you're rigid. You quote the Salaf—then you're labelled a Wahhabi. And why do others accuse you of being extreme—for simply following what the Salaf believed? This lecture tackles these tensions head-on—through the words of early and authentic voices of Ahl al-Hadith. Study the book I'tiqad A'immah al-Hadith by Imam Abu Bakr al-Ismaʿili (d. 371H). With Shaikh Dr. Asim Al-Qaryooti, we explore how the true Imams of the Sunnah understood and lived their creed. The book dismantles many modern doubts and deviations by clearly stating what the Salaf believed regarding: - Allah's Names and Attributes - The authority of authentic Hadith in Aqeedah—even if it's Aahaad - Rejecting blind following when it clashes with the Qur'an and Sunnah - Avoiding philosophy, kalam, and speculative theology, and returning to the clear guidance of revelation - True loyalty to the Imams—by following their principles, not their mistakes This is the creed that stood the test of time. A creed based on the Qur'an, the Sunnah, and the understanding of the first three generations. If you've ever struggled with the tension between following the evidence and adopting Taqleed… if you've been told that affirming Allah's Attributes means you're anthropomorphising… or if you want to know what the scholars of Hadith actually believed—this is the session to watch. Clear. Grounded. Unapologetic. This is the Aqeedah of Ahl al-Hadith. Sign up now to AMAU Academy: https://www.amauacademy.com/ AMAU Academy: https://www.amauacademy.com/ AMAU Junior: https://amaujunior.com/ Instagram: https://www.instagram.com/amauofficial/ Patreon: https://www.patreon.com/AMAU Telegram: https://t.me/amauofficial YouTube: https://www.youtube.com/c/AMAUofficial Twitter: https://twitter.com/AMAUofficial iTunes: https://podcasts.apple.com/us/podcast/al-madrasatu-al-umariyyah/id1524526782 Spotify: https://open.spotify.com/show/08NJC1pIA0maaF6aKqZL4N Get in Touch: https://amau.org/getintouch BarakAllahu feekum. #Aqeedah #Salaf #islamiclectures #seekingknowledge #quranandsunnah

In this riveting installment of Badlands Book Club, CannCon and Ashe in America dig into Chapters 10 and 11 of Government Gangsters by Kash Patel, peeling back the curtain on one of the Trump administration's most iconic military wins, the raid that eliminated ISIS leader Abu Bakr al-Baghdadi, and the bureaucratic sabotage that constantly threatened to derail victories like it. Chapter 10, “The Good,” showcases the bold operation in Syria, from Patel's behind-the-scenes work to the last-minute tension with Russia and the iconic “level that thing” moment ordered by Trump. The hosts analyze the raid's execution, the shady absences of Gina Haspel, and Mark Esper's bizarre uninvited arrival. They spotlight how President Trump empowered decisive action while dodging a minefield of leakers, bad actors, and intelligence community obstruction. Chapter 11, “The Bad,” contrasts this success with deep state slow-walking, stonewalling, and silent insubordination. From Trump's push for declassification to Patel's battles with Coats, Haspel, and Esper, the chapter reads like a playbook on how the administrative state resisted Trump at every turn, and how Patel fought back with grit and tactical precision. From real-time analysis to poignant reflections on Trump's leadership style, Melania's surprising behind-the-scenes role, and the intelligence community's ongoing duplicity, this episode delivers insight, fire, and fierce optimism for what comes next.

In this powerful episode, Abu Bakr Zoud shares the inspiring story of a young man who struggled with his desires but found strength through his connection to the Messenger ﷺ. A moving reminder of the battles within, the mercy of Allah, and the transformative power of sincere love for the Prophet ﷺ.

Topic: The Persecution of the Believers - Part 3: Abu Bakr freeing the slaves & the first to recite the Qur'an openly. Watch on YouTube: https://youtube.com/live/yy2URFthzqs Watch on Rumble: https://rumble.com/v6s28h3-030-seerah-the-life-of-the-prophet-muhammad-peace-be-upon-him-sh.-khalid-mo.html Watch the whole series: https://youtube.com/playlist?list=PLWRcONNViMiqaJuw_0J2mHvy-XO10mkMf Listen to the whole series: https://on.soundcloud.com/ywm21 To share in the reward and support Albayan Radio, please donate here: https://albayan.com.au/donate/ Listen to our 24/7 Islamic Radio Station by downloading the Albayan Radio App: http://albayan.com.au/

Reflecting on our Tafseer of Surah Al-An'amAlhamdulillah, it's great to be back together after Eid. Eid Mubarak to everyone—I hope your Eid is joyful and filled with blessings. May Allah accept all our deeds from Ramadan and grant us the opportunity to experience an even more meaningful Ramadan next year.Tonight, we continue our tafseer of Surah Al-An'am, picking up from Ayah 90, where we paused before Eid. Our aim now is to complete the remaining eleven pages, covering roughly a page each week. Once we finish this surah, I plan to go back and complete the last four surahs from Juz 'Amma, after which we'll pick a new topic or maybe start studying a classical text together, inshaAllah.As usual, we start our session with a beautiful recitation of Ratib Al-Haddad, reconnecting spiritually and setting a tranquil mood for our discussion.Today, we look at the prophets mentioned in Surah Al-An'am—Ibrahim, Dawud, Sulaiman, Ayyub, Yusuf, Musa, and Harun—and see how Allah uses their stories to comfort Prophet Muhammad ﷺ during his own times of difficulty. Each prophet faces unique challenges: Dawud and Sulaiman experience tests of gratitude (shukr), while prophets like Ayyub, Yusuf, and Musa endure tests of patience (sabr).The story of Prophet Yusuf (AS) especially resonates deeply because it closely parallels the struggles faced by Prophet Muhammad ﷺ. Both prophets experience rejection from their closest family members yet achieve eventual success through patience and reliance upon Allah.We also discuss the special role of Sayyidina Ali, highlighting how Ali supports Prophet Muhammad ﷺ from the earliest days. It's important to have balanced love: loving Ali deeply doesn't require us to dislike Abu Bakr or Umar. In fact, Ali himself names his children after these companions, reflecting their strong bond of brotherhood and mutual respect.Allah instructs us explicitly in this surah to follow the guidance and examples of these prophets and companions. Their lives serve as practical guides that help us navigate our own challenges.Tonight, we also discuss the unique authenticity and preservation of the Qur'an. Unlike previous scriptures, which undergo alterations and corruption, the Qur'an remains meticulously preserved through memorisation and oral transmission. I often share this remarkable aspect of the Qur'an during interfaith dialogues at the university, surprising many who learn how deeply Muslims engage with their scripture—even memorising it without necessarily understanding its language fully.Finally, we emphasise a crucial point: true belief in the Hereafter (Akhirah) directly leads us to safeguarding our prayers. Prayer is a key indicator of our faith and our belief in the life to come. Now, as Ramadan has ended, let's strive to maintain our dedication to prayers, proving our sincere belief in the Akhirah.May Allah enable us to internalise these reflections, strengthen our connection to the Qur'an, and bless our ongoing journey. See you all next week, inshaAllah! This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Abu Bakr al-Suli was an Abbasid polymath and table companion, as well as a legendary chess player. He was perhaps best known for his work on poetry and chancery, which would have a long-lasting influence on Arabic literature. His decades of service at the court of at least three caliphs give him a unique perspective as an historian of his own time, although he is often valued as an observer rather than an interpreter of events for posterity. In History and Memory in the Abbasid Caliphate: Writing the Past in Medieval Arabic Literature (I. B. Tauris, 2024), Letizia Osti provides the first full-length English-language study devoted to al-Suli, illustrating how investigating the life, times and works of such a complex individual can serve as a fil rouge for tackling broader, contested concepts, such as biography, autobiography, court culture, and written culture. The result is an exploration of the ways in which the Abbasid court made sense of the past and, in general, of what 'historiography' means in a medieval Arabic context. Letizia Osti is Professor of Arabic Literature and Language at the University of Milan, where she has taught since 2007. She earned her PhD in Arabic Studies from the University of St. Andrews, and is a member of the School of Abbasid Studies and other scholarly societies. Her research has been published widely in journals such as the Journal of Abbasid Studies, the Journal of Arabic and Islamic Studies and Middle Eastern Literatures, and she is the co-author of the 2013 study Crisis and Continuity at the Abbasid Court. Samuel Thrope is Curator of the Islam and Middle East Collection at the National Library of Israel. He earned his PhD at the University of California, Berkeley in 2012. He is the translator of Iranian author Jalal Al-e Ahmad's 1963 Israel travelogue The Israeli Republic (Restless Books, 2017) and, with Dr. Domenico Agostini, of the ancient Iranian Bundahišn: The Zoroastrian Book of Creation (Oxford University Press, 2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Abu Bakr al-Suli was an Abbasid polymath and table companion, as well as a legendary chess player. He was perhaps best known for his work on poetry and chancery, which would have a long-lasting influence on Arabic literature. His decades of service at the court of at least three caliphs give him a unique perspective as an historian of his own time, although he is often valued as an observer rather than an interpreter of events for posterity. In History and Memory in the Abbasid Caliphate: Writing the Past in Medieval Arabic Literature (I. B. Tauris, 2024), Letizia Osti provides the first full-length English-language study devoted to al-Suli, illustrating how investigating the life, times and works of such a complex individual can serve as a fil rouge for tackling broader, contested concepts, such as biography, autobiography, court culture, and written culture. The result is an exploration of the ways in which the Abbasid court made sense of the past and, in general, of what 'historiography' means in a medieval Arabic context. Letizia Osti is Professor of Arabic Literature and Language at the University of Milan, where she has taught since 2007. She earned her PhD in Arabic Studies from the University of St. Andrews, and is a member of the School of Abbasid Studies and other scholarly societies. Her research has been published widely in journals such as the Journal of Abbasid Studies, the Journal of Arabic and Islamic Studies and Middle Eastern Literatures, and she is the co-author of the 2013 study Crisis and Continuity at the Abbasid Court. Samuel Thrope is Curator of the Islam and Middle East Collection at the National Library of Israel. He earned his PhD at the University of California, Berkeley in 2012. He is the translator of Iranian author Jalal Al-e Ahmad's 1963 Israel travelogue The Israeli Republic (Restless Books, 2017) and, with Dr. Domenico Agostini, of the ancient Iranian Bundahišn: The Zoroastrian Book of Creation (Oxford University Press, 2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

Abu Bakr al-Suli was an Abbasid polymath and table companion, as well as a legendary chess player. He was perhaps best known for his work on poetry and chancery, which would have a long-lasting influence on Arabic literature. His decades of service at the court of at least three caliphs give him a unique perspective as an historian of his own time, although he is often valued as an observer rather than an interpreter of events for posterity. In History and Memory in the Abbasid Caliphate: Writing the Past in Medieval Arabic Literature (I. B. Tauris, 2024), Letizia Osti provides the first full-length English-language study devoted to al-Suli, illustrating how investigating the life, times and works of such a complex individual can serve as a fil rouge for tackling broader, contested concepts, such as biography, autobiography, court culture, and written culture. The result is an exploration of the ways in which the Abbasid court made sense of the past and, in general, of what 'historiography' means in a medieval Arabic context. Letizia Osti is Professor of Arabic Literature and Language at the University of Milan, where she has taught since 2007. She earned her PhD in Arabic Studies from the University of St. Andrews, and is a member of the School of Abbasid Studies and other scholarly societies. Her research has been published widely in journals such as the Journal of Abbasid Studies, the Journal of Arabic and Islamic Studies and Middle Eastern Literatures, and she is the co-author of the 2013 study Crisis and Continuity at the Abbasid Court. Samuel Thrope is Curator of the Islam and Middle East Collection at the National Library of Israel. He earned his PhD at the University of California, Berkeley in 2012. He is the translator of Iranian author Jalal Al-e Ahmad's 1963 Israel travelogue The Israeli Republic (Restless Books, 2017) and, with Dr. Domenico Agostini, of the ancient Iranian Bundahišn: The Zoroastrian Book of Creation (Oxford University Press, 2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Abu Bakr al-Suli was an Abbasid polymath and table companion, as well as a legendary chess player. He was perhaps best known for his work on poetry and chancery, which would have a long-lasting influence on Arabic literature. His decades of service at the court of at least three caliphs give him a unique perspective as an historian of his own time, although he is often valued as an observer rather than an interpreter of events for posterity. In History and Memory in the Abbasid Caliphate: Writing the Past in Medieval Arabic Literature (I. B. Tauris, 2024), Letizia Osti provides the first full-length English-language study devoted to al-Suli, illustrating how investigating the life, times and works of such a complex individual can serve as a fil rouge for tackling broader, contested concepts, such as biography, autobiography, court culture, and written culture. The result is an exploration of the ways in which the Abbasid court made sense of the past and, in general, of what 'historiography' means in a medieval Arabic context. Letizia Osti is Professor of Arabic Literature and Language at the University of Milan, where she has taught since 2007. She earned her PhD in Arabic Studies from the University of St. Andrews, and is a member of the School of Abbasid Studies and other scholarly societies. Her research has been published widely in journals such as the Journal of Abbasid Studies, the Journal of Arabic and Islamic Studies and Middle Eastern Literatures, and she is the co-author of the 2013 study Crisis and Continuity at the Abbasid Court. Samuel Thrope is Curator of the Islam and Middle East Collection at the National Library of Israel. He earned his PhD at the University of California, Berkeley in 2012. He is the translator of Iranian author Jalal Al-e Ahmad's 1963 Israel travelogue The Israeli Republic (Restless Books, 2017) and, with Dr. Domenico Agostini, of the ancient Iranian Bundahišn: The Zoroastrian Book of Creation (Oxford University Press, 2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Abu Bakr al-Suli was an Abbasid polymath and table companion, as well as a legendary chess player. He was perhaps best known for his work on poetry and chancery, which would have a long-lasting influence on Arabic literature. His decades of service at the court of at least three caliphs give him a unique perspective as an historian of his own time, although he is often valued as an observer rather than an interpreter of events for posterity. In History and Memory in the Abbasid Caliphate: Writing the Past in Medieval Arabic Literature (I. B. Tauris, 2024), Letizia Osti provides the first full-length English-language study devoted to al-Suli, illustrating how investigating the life, times and works of such a complex individual can serve as a fil rouge for tackling broader, contested concepts, such as biography, autobiography, court culture, and written culture. The result is an exploration of the ways in which the Abbasid court made sense of the past and, in general, of what 'historiography' means in a medieval Arabic context. Letizia Osti is Professor of Arabic Literature and Language at the University of Milan, where she has taught since 2007. She earned her PhD in Arabic Studies from the University of St. Andrews, and is a member of the School of Abbasid Studies and other scholarly societies. Her research has been published widely in journals such as the Journal of Abbasid Studies, the Journal of Arabic and Islamic Studies and Middle Eastern Literatures, and she is the co-author of the 2013 study Crisis and Continuity at the Abbasid Court. Samuel Thrope is Curator of the Islam and Middle East Collection at the National Library of Israel. He earned his PhD at the University of California, Berkeley in 2012. He is the translator of Iranian author Jalal Al-e Ahmad's 1963 Israel travelogue The Israeli Republic (Restless Books, 2017) and, with Dr. Domenico Agostini, of the ancient Iranian Bundahišn: The Zoroastrian Book of Creation (Oxford University Press, 2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

Abu Bakr al-Suli was an Abbasid polymath and table companion, as well as a legendary chess player. He was perhaps best known for his work on poetry and chancery, which would have a long-lasting influence on Arabic literature. His decades of service at the court of at least three caliphs give him a unique perspective as an historian of his own time, although he is often valued as an observer rather than an interpreter of events for posterity. In History and Memory in the Abbasid Caliphate: Writing the Past in Medieval Arabic Literature (I. B. Tauris, 2024), Letizia Osti provides the first full-length English-language study devoted to al-Suli, illustrating how investigating the life, times and works of such a complex individual can serve as a fil rouge for tackling broader, contested concepts, such as biography, autobiography, court culture, and written culture. The result is an exploration of the ways in which the Abbasid court made sense of the past and, in general, of what 'historiography' means in a medieval Arabic context. Letizia Osti is Professor of Arabic Literature and Language at the University of Milan, where she has taught since 2007. She earned her PhD in Arabic Studies from the University of St. Andrews, and is a member of the School of Abbasid Studies and other scholarly societies. Her research has been published widely in journals such as the Journal of Abbasid Studies, the Journal of Arabic and Islamic Studies and Middle Eastern Literatures, and she is the co-author of the 2013 study Crisis and Continuity at the Abbasid Court. Samuel Thrope is Curator of the Islam and Middle East Collection at the National Library of Israel. He earned his PhD at the University of California, Berkeley in 2012. He is the translator of Iranian author Jalal Al-e Ahmad's 1963 Israel travelogue The Israeli Republic (Restless Books, 2017) and, with Dr. Domenico Agostini, of the ancient Iranian Bundahišn: The Zoroastrian Book of Creation (Oxford University Press, 2021). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Abu Bakr al-Suli was an Abbasid polymath and table companion, as well as a legendary chess player. He was perhaps best known for his work on poetry and chancery, which would have a long-lasting influence on Arabic literature. His decades of service at the court of at least three caliphs give him a unique perspective as an historian of his own time, although he is often valued as an observer rather than an interpreter of events for posterity. In History and Memory in the Abbasid Caliphate: Writing the Past in Medieval Arabic Literature (I. B. Tauris, 2024), Letizia Osti provides the first full-length English-language study devoted to al-Suli, illustrating how investigating the life, times and works of such a complex individual can serve as a fil rouge for tackling broader, contested concepts, such as biography, autobiography, court culture, and written culture. The result is an exploration of the ways in which the Abbasid court made sense of the past and, in general, of what 'historiography' means in a medieval Arabic context. Letizia Osti is Professor of Arabic Literature and Language at the University of Milan, where she has taught since 2007. She earned her PhD in Arabic Studies from the University of St. Andrews, and is a member of the School of Abbasid Studies and other scholarly societies. Her research has been published widely in journals such as the Journal of Abbasid Studies, the Journal of Arabic and Islamic Studies and Middle Eastern Literatures, and she is the co-author of the 2013 study Crisis and Continuity at the Abbasid Court. Samuel Thrope is Curator of the Islam and Middle East Collection at the National Library of Israel. He earned his PhD at the University of California, Berkeley in 2012. He is the translator of Iranian author Jalal Al-e Ahmad's 1963 Israel travelogue The Israeli Republic (Restless Books, 2017) and, with Dr. Domenico Agostini, of the ancient Iranian Bundahišn: The Zoroastrian Book of Creation (Oxford University Press, 2021). Learn more about your ad choices. Visit megaphone.fm/adchoices

“The Day of Distinction (Yawm al-Furqan): Reflections on Faith, Sacrifice, and Victory”Introduction: 17th Ramadan – Yawm al-Badr• Significance: The 17th of Ramadan marks the historic Battle of Badr, the greatest military victory of Prophet Muhammad ﷺ.• Ramadan has historically been a month of significant victories:• Battle of Badr (2 AH)• Conquest of Makkah (Fath Makkah) (8 AH)BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Why Badr Matters• Known in the Qur'an as Yawm al-Furqan (Day of Distinction), clearly differentiating truth from falsehood.• Sahaba who participated (Ahlul Badr, 313 companions) are ranked highest among companions.• Guaranteed paradise (Hadith: “Do as you please; you have been forgiven.”)• Prophet ﷺ honoured them with special recognition even in funeral prayers (six takbirs instead of four).• Angels who participated were also the highest-ranking angels, led by Jibreel (AS).Historical Context: Prelude to Badr• Migration (Hijrah) forced Muslims to abandon homes, wealth, and possessions in Makkah.• Quraysh confiscated Muslim properties, using these resources for lucrative trade caravans (Rehlat ash-Shita'i was-Saif).• Muslims aimed to reclaim their rightful property by intercepting a Qurayshi caravan led by Abu Sufyan, triggering events leading to Badr.From Caravan Raid to Full-scale Battle• 313 Muslims set out initially to intercept a lightly guarded caravan, not expecting battle.• Quraysh gathered 1,300 soldiers, heavily armed, under leadership of Abu Jahl, aiming to decisively crush Muslims.Intervention by Shaytan (Iblis)• Quraysh initially hesitant to leave Makkah undefended due to fear of attack from Banu Bakar tribe.• Shaytan appeared disguised as Suraqah ibn Malik of Banu Bakar, assuring Quraysh of safety, urging them to fight.• Quranic Reference: (Surah Al-Anfal) highlighting how Shaytan deceived and encouraged Quraysh to battle.Thanks for reading BeQuranic! This post is public so feel free to share it.Strategic Decisions and Divine Support• Prophet ﷺ strategically positioned Muslims at wells, guided by advice from companion Hubab ibn al-Mundhir.• Muslims experienced miraculous comfort:• Peaceful sleep despite imminent danger.• Gentle rain provided stability, comfort, and firm ground.• Quraysh, by contrast, experienced discomfort:• Heavy rain, causing fatigue and difficult terrain.Prophet's ﷺ Prayer and Trust in Allah• Prophet ﷺ spent the night in fervent du'a:• Notably repeating “Ya Hayyu Ya Qayyum” (O Ever-Living, O Sustainer).• Made urgent du'a, recognizing critical significance: “If this small group is destroyed, Islam itself will vanish.”• Encouragement from Abu Bakr comforting the Prophet ﷺ, assuring him of Allah's help.The Battle: Angels Descend• Muslims arranged strategically (in straight lines), introducing new disciplined military tactics unfamiliar to Arabs.• Jibreel and angels appeared, visibly fighting alongside Muslims, terrifying Quraysh.• Shaytan (in form of Suraqah) fled upon seeing angels, declaring: “I see what you see not; I fear Allah.”Outcomes and Consequences of Badr• Decisive Victory: Muslims achieved overwhelming victory.• Quraysh lost over 70 key leaders (e.g., Abu Jahl, Umayyah ibn Khalaf).• Muslims had minimal casualties (~14 martyrs).• Islam recognized as a significant force across Arabian Peninsula for the first time, marking the beginning of its rise.Lessons & Reflections from Badr• Tawakkul (Reliance on Allah): Trusting Allah fully despite overwhelming odds.• Sincerity and Sacrifice: Muslims left everything behind purely for Allah's sake.• Unity in Diversity: Prophet ﷺ strategically utilized companions' diverse backgrounds (Muhajirin & Ansar) for strength.• Recognition of True Heroes: Encouraged knowing Sahaba (e.g., Mus'ab ibn Umair, Ali ibn Abi Talib, Hamza ibn Abdul Muttalib) as genuine role models, over fictional or superficial heroes.Practical Takeaways:• Tonight's Remembrance: Emulate Prophet's du'a:• Recite “Ya Hayyu Ya Qayyum”, seeking Allah's aid for personal and collective struggles.• Reflect deeply on the legacy and lessons of Badr.• Renew personal commitments towards Islam, inspired by Sahaba's exemplary courage and sacrifice.BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Conclusion: Honouring Ahlul Badr• Recognize the importance of commemorating and honouring our Islamic heritage.• Tonight, spend extra effort in worship, remembrance, and reflection on the spirit of Badr.BeQuranic is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

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The biggest mistake Muslims make before Ramadhan

On 3 February 2025, the U.S. Army Heritage and Education Center (USAHEC) hosted the former commander of U.S. Central Command, General Frank McKenzie, USMC, Retired, to discuss his book "The Melting Point: High Command and War in the 21st Century." Joined by Tom Spahr on stage they discussed his experience as a combatant commander and the challenges of leadership in wartime. Their conversation emphasized the importance of history and its influence on senior leader decision-making. The presentation examined the drone strike that killed Qasem Soleimani, the Iranian Quds Force commander, the raid that killed ISIS leader Abu Bakr al-Baghdadi, and the withdrawal from Afghanistan and the challenges faced during the evacuation from Kabul.

أبو بكر الصديق المثل الصالح لهذه الأمة - Abu Bakr Aš-Šiddiq- A Righteous Example for the Nation by Islamic Media Podcast

Part 4 - Seerah Khulafa Ar Rashideen (RA) - Seerah Abu Bakr Siddiq (RA)

The Islamist militia HTS (Hay't Tahrir al-Sham≈Committee for the Liberation of Syria) has toppled the dictatorial Assad regime. Its leader, 42-year-old Ahmed al-Sharaa, better known by his nom de guerre, Abu Mohammed al-Julani, started his career under the leadership of Abu Bakr al-Baghdadi, head of ISIS. This extremist jihadist background is worrisome, but al-Julani has proven to be a pragmatist. How far will this pragmatism go, however? Orwa Ajjoub, a PhD candidate at Malmö University, where he researches Sunni jihadi rhetoric, was kind enough to share his insights on al-Julani and HTS with us on Kalam Podcast. If you enjoy Kalam Podcast and want to support the show, there is an excellent way to do so - by signing up to our Patreon. For just $3/month you'll gain access to full length interviews with all our guests and lots of bonus material - including our series Kalam Shorts: 10-15 explainers of concepts like Zionism and Orientalism. Join at patreon.com/kalampodcastFor continuous updates on the podcast and content about Palestine and the Middle East, follow us on Instagram @kalampodcast Please subscribe to Kalam Podcast in whatever podcast application you're listening to right now - and give us a rating. It helps other people find out about us.

Part 4 - Seerah Khulafa Ar Rashideen (RA) - Seerah Abu Bakr Siddiq (RA)

In his last days, knowing death was imminent, Prophet Muhammad called his uncle Abbas and Imam Ali. He asked his uncle to carry out his will and settle his affairs after the prophet's death. When the uncle demured, the prophet asked Imam Ali, who accepted. The Prophet also gave Imam Ali his sword, battle gear, and ring.Three days before his passing, the prophet went to the masjid and asked if anyone had a grievance against him, and offered to let them seek retribution. A man stepped forth saying that the prophet had accidentally hit him on the stomach once. The prophet said he could seek whatever retribution eh wanted. The man asked the prophet to remove his shirt and then kissed the prophet on his stomach.At one point Ammar bin Yasir asked the Prophet how his ghusul and burial should be conducted, and the propeht replied that it would be done by "Ali ibn Abi Talib, for no part of my body will he touch without the angels aiding him in doing so"Another time, when the prophet was weak, he woke up from sleep and asked for "my brother and companion." Aisha said to summon Abu Bakr, when when the prophet woke up again saw him sitting there he turned away from the man. After Abu Bakr's departure the prophet again asked for "my brother and companion." Usman's daughter Umm Salma had Usman summoned, yet he received the same treatment fromt the prophet. When the prophet called for "my brother and companion" a third time, Imam Ali was summoned and the Prophet spoke to him privately for a long time.When asked what they spoke about, Imam Ali replied "He taught me a thousand doors (of knowledge) and each door opens a thousand more. He also entrusted me with responsibilities that, God willing, I will fulfil"Lecture notes available at http://www.why-quran.org/?p=800.Subscribe at http://www.why-quran.org/subscribe to watch the lectures live and participate in the Q&A at the end of each class.Video recording of this lecture + Q&A available on YouTube at https://www.youtube.com/watch?v=ojs3bdeq37o&list=PLpkB0iwLgfTat-Pgh4W3WFmupPamiC9UT.

Femmes savantes de l'islam Conférence du samedi 16 novembre 2024 ____________________________________________ Conférence exceptionnelle sur le thème des femmes savantes dans l'histoire musulmane destinée à découvrir l'héritage inspirant de femmes érudites et pionnières, dont les contributions ont marqué les sciences religieuses en Islam.Animée par Jihene, conférencière et titulaire d'un master de l'Université de la Sorbonne. Elle partage son expertise et sa passion pour cet important sujet qu'est la science en Islam qui démontre qu'elle n'est pas l'apanage des seuls hommes.De l'époque des premières femmes du vivant du noble Prophète béni, les « Sahabiyat », aux figures contemporaines, la conférencière parler des œuvres des femmes remarquables, comme Aisha bint Abu Bakr (qu'Allah l'agréé), grande savante et transmettrice de hadiths, et Rufayda al-Aslamiya, première infirmière de l'Islam. Ces exemples sont suivis par d'autres femmes musulmanes, telles que Nana Asma'u, éducatrice des zones rurales, et Karima al-Marwaziya, spécialiste du Sahih al-Bukhari. ____________________________________________

The Prophet's death was impending, and he had commanded all his companions to join Usama ibn Zayd's army to go fight the Romans. Usama was a young man, and many companions chaffed at being put under the leadership of something that age. The prophet, while sick, had to rebuke them to send them back to the army.Despite his illness, the Prophet would still go lead prayer at the masjid. After the prayer he summoned some sahaba who were supposed to have left with Usama, including Abu Bakr and Umar asking "Why have you delayed obeying my order?" and heard back feeble answers in response. He scolded them, repeatning the instruction to join the army.Another day, the Prophet was too ill to lead salaat, and Aisha and Hafsa each suggested their fathers, Abu Bakr and Umar, lead the salaat instead. The Prophet realized those men were still in town and that these two women were eager to promote their own fathers. He scolded the two saying "Stop, for you are like the female companions of Yusuf"The Abu Bark and Umar containued to stay in Medina until the Prophet's demise, ignoring his orders to leave.Lecture notes available at http://www.why-quran.org/?p=792.Subscribe at http://www.why-quran.org/subscribe to watch the lectures live and participate in the Q&A at the end of each class.Video recording of this lecture + Q&A available on YouTube at https://www.youtube.com/watch?v=CQhfMdDYZok&list=PLpkB0iwLgfTat-Pgh4W3WFmupPamiC9UT.

With the success of Islam, now multiple people started popping up and claiming to be Prophets.They included:- Musaylimah al-Kazzab: a Yemeni who had accepted Islam in the year 10AH. He claimed to have been sent revelation giving him dominion ofer half the earth while (as per him) Prophet Muhammad was supposed to rule the other half. Tribal fanaticism in his area granted him a following, with supporters saying "A liar from [us] is more beloved to us than a truthful man from the [the Prophet's tribe]." He was killed during the Riddah wars during Abu Bakr's reign, continuing to be a threat to Muslims until then.- Al Aswad ibn Ka'b Al-'Ansi: A magician used to captivating and manipulating people. After Imam Ali had left Yemen for hajj he took advantage of the power vacuum to promte himself as a leader and even claimed prophetic authority to the new converts. Some of the prophet's companions, seeing the threat he posed, organized a plan to eliminate him. He was killed on the eve of the Prophet's death.- Tulayha ibn Kuled bin Nufal al Asdi: A tribal leader from Banu Asad who saw a chance to claim prophethood. His declaration appealed to those who didn't want to be under the authority of someone from Quraysh. He lived past the Prophet's death and his movement became very strong, lasting til the reign of Umar.Lessons from the rise of false prophets:- **Jealousy blinds**: Musaylima nd Tulayha rose because of tribal jealousy instead of a genuine belief in their message. This can happen at individual or community levels, when we fell tribal about our masjid/community, and can cloud our judgement and make us violate basic Islamic teachings- **Chasrima can be deceptive**: Al-Aswad used his skills as a magician to captivate and manipulate people. Charismatic individuals can amass large followings and wield influence that threatens established social structures. We must evaluate leaders based on their character.- **Fight deception with clarity**: The Prophet rejected Musaylima's proposition (to rule half the earth) and labeled him "the liar", making his stance clear to the community. Unambiguous responses like this are crucial when dealing with false claims or deceptive individuals who can mislead others- **Beware opportunists during crises**: Power hungery people take advantage of a community's moment of vulnerability. They exploted this to assert themselves, hoping to get the uncertain followers. In times of crisis, be aware of opportunists emerging.Lecture notes available at http://www.why-quran.org/?p=788.Subscribe at http://www.why-quran.org/subscribe to watch the lectures live and participate in the Q&A at the end of each class.Video recording of this lecture + Q&A available on YouTube at https://www.youtube.com/watch?v=gRZO0Ubd08o&list=PLpkB0iwLgfTat-Pgh4W3WFmupPamiC9UT.

What does it take to be a scholar?

General (Ret.) Frank McKenzie was the Commander of United States Central Command when the U.S. took out Iranian General Qassem Soleimani and ISIS leader Abu Bakr al-Baghdadi. What can we learn from Gen. McKenzie's time as CENTCOM Commander? It's simple: America's enemies respect our strength. And when we fail to punish bad actors, stand by […]

General (Ret.) Frank McKenzie was the Commander of United States Central Command when the U.S. took out Iranian General Qassem Soleimani and ISIS leader Abu Bakr al-Baghdadi. What can we learn from Gen. McKenzie's time as CENTCOM Commander? It's simple: America's enemies respect our strength. And when we fail to punish bad actors, stand by our allies, or uphold our commitments, our enemies – from Iran to Russia to China – are emboldened. In our conversation with Gen. McKenzie, we discuss his new book, lessons from his service under multiple administrations, and the decision making leading up to America's withdrawal from Afghanistan. General (Ret.) Frank McKenzie the former Commander of United States Central Command. He currently serves as the Executive Director of the University of South Florida's Global National Security Institute, the Executive Director of the Florida Center for Cybersecurity, and as a Distinguished Senior Fellow on National Security at the Middle East Institute. He is the author of The Melting Point: High Command and War in the 21st Century (Naval Institute Press, 2024).Read the transcript here.

Ursula von der Leyen says the result comes with great responsibility for the parties on the political centre. The reactions in France following a surprise parliamentary election. Plus analysis on why voters have backed far right parties in such large numbers. Also: the BBC speaks to the widow of the IS leader Abu Bakr al-Baghdadi about the persecution of Yazidis in Iraq, and the South African photographer who's won international acclaim for challenging discrimination.